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Profile: Cressida J. Heyes (University of Alberta)
  1. Cressida J. Heyes, A Foucauldian Feminist Reading.
    I argue that the televisual cosmetic surgical makeover is usefully understood as a contemporary manifestation of normalization, in Foucault’s sense—a process of defining a population in relation to its conformity or deviance from a norm, while simultaneously generating narratives of individual authenticity. Drawing on detailed analysis of “Extreme Makeover,” I suggest that the show erases its complicity with creating homogeneous bodies by representing cosmetic surgery as enabling of personal transformation through its narratives of intrinsic motivation and authentic becoming, and its (...)
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  2. Cressida J. Heyes, Reading Transgender, Rethinking Women's Studies.
    Representing the best popular and scholarly contributions to transgender/ sex studies, and with their mutual concern with female-to-male sex and gender crossing (among other topics), these three books mark an important shift in scholarship on gender and sexuality. Trans studies has reached a level of autonomy and sophistication that firmly establishes it as a field with its own theoretical and political questions. Of course, connections to feminist and queer theory are still very apparent in these texts, and all three authors (...)
     
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  3. Cressida J. Heyes & Angela Thachuk (forthcoming). Queering Know-How: Clinical Skill Acquisition as Ethical Practice. Journal of Bioethical Inquiry:1-11.
    Our study of queer women patients and their primary health care providers (HCPs) in Halifax, Nova Scotia, reveals a gap between providers’ theoretical knowledge of “cultural competency” and patients’ experience. Drawing on Patricia Benner’s Dreyfusian model of skill acquisition in nursing, we suggest that the dissonance between the anti-heteronormative principles expressed in interviews and the relative absence of skilled anti-heteronormative clinical practice can be understood as a failure to grasp the field of practice as a whole. Moving from “knowing-that” to (...)
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  4. Cressida J. Heyes (2013). Foucault Studies Special Issue: Foucault and Feminism, September 2013. Foucault Studies:3-14.
  5. Cressida J. Heyes (ed.) (2012). Philosophy and Gender: Critical Concepts in Philosophy. Routledge.
    v. 1. "Gender" and "Philosophy": contested terms -- v. 2. Gender and the history of philosophy -- v. 3. Knowledge and reality -- v. 4. Values and society.
     
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  6. Cressida J. Heyes (ed.) (2011). Philosophy and Gender. Routledge.
    How are ‘philosophy’ and ‘gender’ implicated? Throughout history, philosophers—mostly men, though with more women among their number than is sometimes supposed—have often sought to specify and justify the proper roles of women and men, and to explore the political consequences of sexual difference. The last forty years, however, have seen a dramatic explosion of critical thinking about how philosophy is a gendered discipline; there has also been an abundance of philosophical work that uses gender as a central analytic category. In (...)
     
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  7. Cressida J. Heyes & Michael McGarry (2011). Changing the Subject. Foucault Studies 12:113-123.
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  8. Cressida J. Heyes (2010). Ressentiment , Agency, Freedom: Reflecting on Responses to Self-Transformations. [REVIEW] Hypatia 25 (1):229 - 233.
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  9. Cressida J. Heyes (2010). Review of C. G. Prado (Ed.), Foucault's Legacy. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).
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  10. Cressida J. Heyes (2010). Symposium on Cressida Heyes's Self‐Transformations: Foucault, Ethics, and Normalized Bodies: Ressentiment, Agency, Freedom: Reflecting on Responses to Self‐Transformations. Hypatia 25 (1):229-233.
  11. Cressida J. Heyes (2009). Changing Race, Changing Sex. In Laurie J. Shrage (ed.), You've Changed: Sex Reassignment and Personal Identity. Oup Usa. 135.
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  12. Cressida J. Heyes (2009). Diagnosing Culture: Body Dysmorphic Disorder and Cosmetic Surgery. Body and Society 15 (4):73-93.
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  13. Cressida J. Heyes, Natalie Helberg & Jaclyn Rohel (2009). Thinking Through the Body: Yoga, Philosophy, and Physical Education. Teaching Philosophy 32 (3):263-284.
    Philosophers sometimes hope that our discipline will be transformative for students, perhaps especially when we teach so-called philosophy of the body. To that end, this article describes an experimental upper-level undergraduate course cross-listed between Philosophy and Physical Education, entitled “Thinking Through the Body: Philosophy and Yoga.” Drawing on the perspectives of professor and students, we show how a somatic practice (here, hatha yoga) and reading texts (here, primarily contemporary phenomenology) can be integrated in teaching and learning. We suggest that the (...)
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  14. Cressida J. Heyes (2007). Self-Transformations: Foucault, Ethics, and Normalized Bodies. OUP USA.
    Heyes' monograph in feminist philosophy is on the connection between the idea of "normalization"--which per Foucault is a mode or force of control that homogenizes a population--and the gendered body. Drawing on Foucault and Wittgenstein, she argues that the predominant picture of the self--a picture that presupposes an "inner" core of the self that is expressed, accurately or not, by the outer body--obscures the connection between contemporary discourses and practices of self-transformation and the forces of normalization. In other words, pictures (...)
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  15. Cressida J. Heyes (2006). Foucault Goes to Weight Watchers. Hypatia 21 (2):126-149.
    : This article argues that commercial weight-loss organizations appropriate and debase the askeses—practices of care of the self—that Michel Foucault theorized, increasing members' capacities at the same time as they encourage participation in ever-tightening webs of power. Weight Watchers, for example, claims to promote self-knowledge, cultivate new capacities and pleasures, foster self-care in face of gendered exploitation, and encourage wisdom and flexibility. The hupomnemata of these organizations thus use asketic language to conceal their implication in normalization.
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  16. Cressida J. Heyes (2006). Gender, Bodies, Freedom: Feminist Philosophy Across Traditions. Constellations 13 (4):573-582.
  17. Cressida J. Heyes (2005). Changing Race, Changing Sex: The Ethics of Self-Transformation. Journal of Social Philosophy 37 (2):266–282.
  18. Cressida J. Heyes (2003). Ludwig Nagl and Chantal Mouffe, Eds., The Legacy of Wittgenstein: Pragmatism or Deconstruction Reviewed By. Philosophy in Review 23 (5):353-356.
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  19. Cressida J. Heyes (ed.) (2003). The Grammar of Politics: Wittgenstein and Political Philosophy. Cornell University Press.
    Introduction Cressida J. Heyes The sickness of a time is cured by an alteration in the mode of life of human beings, and it was possible for the sickness of ...
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  20. Heidi Grasswick, Cressida J. Heyes, Cheryl L. Hughes, Alison M. Jaggar, Marìa Pìa Lara, Bonnie Mann, Norah Martin, Diana Tietjens Meyers, Kate Parsons, Misha Strauss, Margaret Urban Walker, Abby Wilkerson & IrisMarion Young (2002). Recognition, Responsibility, and Rights: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.
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  21. Cressida J. Heyes (2002). Book Review: Nancy C. M. Hartsock. The Feminist Standpoint Revisited and Other Essays. Boulder: Westview, 1998. [REVIEW] Hypatia 17 (2):168-170.
  22. Cressida J. Heyes (2002). The Feminist Standpoint Revisited and Other Essays (Review). Hypatia 17 (2):168-170.
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  23. Cressida J. Heyes (2000). Line Drawings: Defining Women Through Feminist Practice. Cornell University Press.
    This is a fresh and vitally important step past stymied debate on what is arguably the most pressing issue in cross-disciplinary feminist theory.
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  24. Cressida J. Heyes (1999). Iris Marion Young, Intersecting Voices: Dilemmas of Gender, Political Philosophy, and Policy Reviewed By. Philosophy in Review 19 (1):75-77.
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  25. Cressida J. Heyes (1997). Anti‐Essentialism in Practice: Carol Gilligan and Feminist Philosophy. Hypatia 12 (3):142-163.
    Third wave anti-essentialist critique has too often been used to dismiss second wave feminist projects. I examine claims that Carol Gilligan's work is "essentialist," and argue that her recent research requires this criticism be rethought. Anti-essentialist feminist method should consist in attention to the relations of power that construct accounts of gendered identity in the course of different forms of empirical enquiry, not in rejecting any general claim about women or girls.
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  26. Cressida J. Heyes, 'Back to the Rough Ground!' : Wittgenstein, Essentialism, and Feminist Methods.
    This dissertation seeks to fill two lacunae in contemporary feminist discussions of essentialism: first, a lack of critical analysis of the term "essentialism" and its cognates, and second, a paucity of feminist work that aims to develop anti-essentialist methods rather than merely presenting anti-essentialist critiques of existing feminist theories. I propose a typology of feminist essentialisms, distinguishing metaphysical, biological, linguistic, and methodological variants. I argue that methodological essentialism---understood as the practice of making false generalisations about women based on the experiences (...)
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